Names of Allah Series:

All of us become ill. We may be inflicted yearly with the flu, get a fever or infection from time to time, or suffer from something more serious and/or more frequently, may Allah, subhanahu wa ta`ala (exalted is He), protect us all and ease the suffering of those who are ill. We are suddenly confronted with how weak we can be, and, sometimes without being conscious of it, plead with Allah (swt) to heal us. Indeed, as the Prophet Abraham, `alayhi as-salaam (peace be upon him), said:

“And when I am ill, it is He who cures me (yashfeen).” (Qur’an, 26:80)

Aisha, radi Allahu `anha (may God be pleased with her), narrated that when she or any of the Prophet’s ﷺ (peace be unto him) wives would become ill, he would put his right hand over the place of ailment and say:

“O Allah, the Lord of the people! Remove the trouble, for You are the Healer (al-Shāfī). No healing is of any avail but Yours; healing that will leave behind no ailment.” (Bukhari)

This du`a’ (supplication) teaches that it is Allah (swt) who is the Healer: He is al-Shāfī.

Sheikh Abdulrazzaq al-Bader said that the meaning of Allah al-Shāfī is that He is the healer of the diseases of the body and He is the healer of the diseases of the heart—such as rancor, envy, and hatred. Allah says in the Qur’an:

“… and [Allah will] heal the hearts of a believing people.” (Qur’an, 9:14)

The Healing of the Body

When we become ill, there are some of us who will grab a pill or visit the doctor. Others of us may try to figure out what the du`a’s of the Prophet ﷺ were in a similar situation.

Which one of the two groups believes with certainty that Allah is al-Shāfī?

The answer is: both, depending on the state of their heart. The Prophet ﷺ taught us that, “Every disease has a cure. So if the treatment is applied to the disease, the disease is cured by the Will of Allah.” (Muslim) The Prophet ﷺ set up a make-shift hospital in the form of a tent in Madina and appointed a woman named Rufaydah al-Aslamiyah (ra) to run it. Aisha (ra) stated that the companion Sa’ad bin Mu’ath was injured during the Battle of the Trench, and it was Rufaydah who tended to him (Muslim). Moreover, Ibn Hajar al-Asqalani praised Rufaydah’s skill and wisdom, as she realized that the arrow that had hit Sa’ad (ra) was too deep to pull out, and so she worked on stopping the bleeding instead.

Al-Shāfī is the source of all cure and healing. Allah (swt) created this world and its laws. He decreed that when a chemical reaction at a certain temperature occurs between oxygen and a fuel, the result would be fire. He also decreed that water would put out (most) fire. Similarly, the laws dictate that when certain things happen—injury, infection, an unhealthy lifestyle or particular genes—we become ill. And those same laws provide for us a prevention from or cure for disease.

Seeking these cures (or making use of the prevention) and making du`a’ are complimentary when we understand that al-Shāfī is the source. He heals us through the laws that He created in the universe—which is why we are commanded to seek cures for our illnesses—and through our asking for His healing. Indeed, the Prophet Ayyoub (as) (Job) prayed to Allah (swt):

“Indeed, adversity has touched me, and you are the Most Merciful of the merciful.” (Qur’an, 21:83)

And Allah (swt) healed him.

We must remember though that we can cause our own illnesses. Think of a person who is a heavy smoker and is then afflicted with diseases in his lungs and throat. Indeed Allah is al-Shāfī, and He can cure whom He wills, but we must also take responsibility for our actions. We cannot be resigned and say, “Well, Allah willed it,” as an excuse to avoid accountability. Allah (swt) says in the Qur’an:

“…do not throw [yourselves] with your [own] hands into destruction.” (Qur’an, 2:195)

This verse is in specific reference to withholding charity, but mufasiroon (commentators on the Qur’an) such as Tabari stated that the general meaning is also applicable to doing the things that may bring about your own destruction.

Illnesses, whether self-inflicted or not, also provide us with opportunities:

1. Realizing our need for Allah

There is nothing like illness that reminds us of our weakness and how much we need Allah (swt). It is important to be a worshipper of Allah (swt) in all circumstances, whether things are good or bad.

2. Purifying us

The Prophet ﷺ told us that, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that,” (Bukhari). In another narration, a companion visited the Prophet ﷺ when he was ill. The Prophet ﷺ told him: “No Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down,”  (Bukhari).

3. Raising our station

Allah says in the Qur’an: “Indeed, the patient will be given their reward without account.” (Qur’an, 39:10)

When we strive to be patient and steadfast through our illness—meaning here we continue in our trust in Him, pray to Allah (swt) and persevere with treatment if we have it—we have to understand that Allah (swt) gets it. He knows what we are going through. And nothing that you go through is wasted. The verse cited tells us that those who are patient will be given their reward without having to go through the meezan (scale) on the Day of Judgment (Tabari). So rest assured that your patience and perseverance has not gone unnoticed.

The Healing of the Hearts

Allah says in the Qur’an:

“The Day when there will not benefit [anyone] wealth or children, But only one who comes to Allah with a sound heart.” (Qur’an, 26:88-89)

While a person may be rewarded during their physical illness and forgiven for sins, there is no such reward for the diseases of the heart. The reward for the disease of the heart is in the effort put into its removal.

Allah (swt) tells us about a beautiful du`a’ in the Qur’an:

“And [there is a share for] those who came after them, saying, ‘Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.’” (Qur’an, 59:10)

Allah (swt) talks to us about those who come after the muhajiroon (people who emigrated from Mecca) and the ansar (the helpers), and the beautiful du`a’ that they make. They ask Allah (swt) to not allow any resentment in their hearts towards others. Knowing that Allah (swt) is al-Shāfī is turning to Him first in our quest to purify our hearts.

Many scholars have enumerated the diseases of the heart, and to go through that would entail a whole separate series. ((Sheikh Hamza Yusuf’s The Purification of the Heart is a must-read for the diseases of the heart and their cures.)) The diseases of the heart can manifest themselves in many ways, such as arrogance, envy, following base desires, miserliness, ostentation, heedlessness and others. The cure is in seeking knowledge – because knowledge empowers us to identify these diseases; remembering and returning to Allah (swt) frequently – as that connects us to Him, reminding us of our love for and fear of Him; and finally obeying Allah (swt) and good deeds – as they give us a spiritual light and teach us discipline.

What is beautiful is that there is a relationship between the healing of the hearts and the healing of the body. Related to following desires and discipline, for example, an article in the Journal of Personality found that exerting self-control can make you happier both in the long-term and in the moment, because disciplined people are able to avoid situations of temptation. Indeed, the Prophet ﷺ taught us:

“There lies within the body a piece of flesh. If it is sound, the whole body is sound; and if it is corrupted, the whole body is corrupted. Verily this piece is the heart.” (Bukhari)

Healing Body and Soul

1. Seek cures for your illnesses.

Pay attention to both the diseases of the heart and the body, and seek the appropriate cure.

2. Pray to Allah for healing.

Remember that He is the al-Shāfī and that healing starts with Him.

3. Remember the du`a’s of the Prophet ﷺ.

In addition to what was mentioned above:

i) When visiting a sick person:

أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ

“I ask Allah the Mighty, Lord of the Mighty Throne that He cures you.” (Ahmad, Tirmidhi)

ii) Reciting Surat al-Fatiha seven times. (Tirmidhi)

iii) Aishah (ra) said, “When a member of the Prophet’s family got ill, the Prophet would blow over his body by reciting the two protective surahs (Al-Falaq [113] and An-Nas [114]) and would rub him with his hand.” (Muslim)

iv) A`udhu bi `izzati Allahi wa qudratihi mimma ajidu wa uhadhir.

“I seek refuge and protection in the august might and power of Allah from the pain and illness I am suffering from and I am afraid of.” (Ibn Majah)

4. The Qur’an is a healing.

Allah (swt) says about the Qur’an:

“And We send down of the Qur’an that which is healing and mercy for the believers…” (Qur’an, 17:82)

The Qur’an is a physical healing and is an ultimate spiritual healing for our hearts.

May Allah al-Shāfī heal our hearts and bodies. Ameen (Amen).

Photo: jacki-dee

By Izza Atiqa

One of the things I love most about my job is the people that I get to meet. I just started work a few months ago, and in the course of my day-to-day routine, I have met some people to whom my heart gravitates, just for the beauty of the person that they are. During my first few weeks of work, I met a Muslim brother who was suffering from multiple sclerosis. Despite it being a difficult condition to live with, he was independent, positive, and especially cheerful during the short 30-minute consult my colleague and I had with him. That day, he had intermittent muscle spasms that interrupted the treatment we were giving him, yet it did not disturb his calm and collected demeanor. I remember he was the first patient to say, “Jazak Allahu Khayran (may God reward you),” and I was so delighted at hearing someone make that simple du`a’ (supplication) for me.

A few days ago, I had the pleasure of meeting him again. This time, however, he seemed like his condition had worsened and now needed a care-person to assist him. I thought about him the entire day. I thought about all the other people I have met during the short time that I have been working. The one who was blind but who laughed and smiled as if she could see the world. The one who had Alzheimer’s, and kept repeating “thank you” because she didn’t know what else to say. And the ones with every debilitating condition possible, but still walking through every day of their lives with every bit of strength imaginable. I remember these people being so physically sick, but so content, so joyful, glowing with light from within. And I, unlike them, am physically able and blessed with perfect health, and yet spiritually weakened by the illnesses of my heart and my desires for the fleeting pursuits of this dunya, which is by definition the “lowest of all worlds”.

It was a beautiful Friday. I made a du`a’ for that man at every prayer, and all the times in between. Earlier that day, at Fajr, I had asked Allah subhanahu wa ta`ala (exalted is He) to grant me a beneficial and meaningful day that would bring me the remembrance of Him. My request had been granted, because that short encounter led me into deep thought and reflection. I then understood why such people are so content. It was because their sickness is a constant reminder of the day that they will return to God. Because their physical handicap is a testament to how Allah (swt) is Ar-Razzaq, the only Provider for the things we often take for granted, such as our five senses. Because they have the hearts of true believers, remaining patient throughout their afflictions and knowing that their pain and suffering will only pave their way into jannah (paradise). As Prophet Muhammad ﷺ(peace be upon him) beautifully said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that,” (Sahih al-Bukhari, 5641 – 5642). May Allah (swt) admit them to the shade of His mercy, return them to Him in the most beautiful way, and grant us all the spiritual purification that we are greatly in need of at this time.

Recently, I have followed a debate on a blog about whether Allah is interventionist, specifically as to whether He answers prayers, and if he is interventionist, why He allows bad things to happen to people.  I believe that Allah does answer our prayers, yet, by following this discussion, I realized that I do not have a good explanation for this belief, and I was hoping that you could address this topic.

Answer:

Why does God allow bad things to happen?

Importance of the Question

Since you live in the 21st century, it is very probable that you have at least come across, if not been influenced by, what is known as “the problem of evil”. You might have heard it at school or work after someone was murdered: “How could God allow this to happen?!” You see it in articles and blog posts after the bombardment of an entire village: “What kind of God would allow these things to happen?!”

You will even find it in intellectual circles and philosophy books: “If there really were a perfectly good, all-knowing, all-powerful God, then there would be no evil and suffering in the world.”

This so-called problem is one of the most common arguments that skeptics use to deny the existence of God. They assume that they have found an Achilles heel in the religions that believe in God. The common picture we have in our minds is of the skeptic atheist calmly presenting a logical, intellectual, and scientific argument while the religiously-inclined defendant becomes emotionally charged and tries to beat around the bush. However, the strength of this argument does not, in any way, have to do with logic or rationale but rather is emotionally charged to the core and attempts to hijack any sensitive event it can find. Nor is it a new question. In fact, we find the angels asking something similar even before man was created: “When your Lord told the angels, ‘I am putting a deputy on earth,’ they said, ‘How can you put someone there who will cause damage and bloodshed, when we celebrate Your praise and proclaim Your holiness?’ but he said, ‘I know what you know not’” (Qur’an, 2:30). In other words, God was asked, “Why would you allow this human, who will do bad things, to exist? Why not create someone who won’t do anything bad, like us?” The answer was, “I understand the wisdom in what I am doing, and you don’t.”

Exploding the Myth

That, in a nutshell, is the answer to the so-called problem. There is no logical contradiction between God being Infinitely Good, Infinitely Powerful, and allowing bad things to happen. The idea that the evil and suffering in the world present an unanswerable challenge to believers is finally being admitted by more open-minded researchers. Stump and Murray make the following confession in their book, Philosophy of Religion: The Big Questions: “The logical problem of evil has been severely criticized in recent years and is regarded in the contemporary literature on the subject as largely discredited. In brief, the problem with this argument is that it assumes something false. Specifically, it assumes that a good being would prevent every evil it can under any circumstances…Thus, at best, the logical problem of evil shows us that if God exists, the only evil that exists is evil for which there is some good reason.”

The rhetorical questions now change to inquisitive questions. Rather than blurting out, “How could God do that?! What kind of God does these things?!” the question now is “Why is the world this way and what wisdom lies in that?”

Life is a Test

The secret to understanding the issue is so simple that it often eludes us. Life is a test. Man has been given a limited free will to do good or bad. Look at the following statement of the Prophet: “The life of a believer is truly amazing. Everything that happens to him is good. This is only true for a believer and none else. If something pleasant happens to him, he is thankful and that is good for him. If something bad afflicts him, he is patient and that is also good for him.” (Muslim) Affliction is part of the test of life. If God were to interfere and prevent every bad thing from happening to each individual, it would be like taking the test away from a student. Saying that the bad that exists in the world is necessary does not mean that it is justified or praiseworthy. Believers are always commanded to enjoin the good and forbid the evil, which is another test in itself.

Wisdom is behind the scenes

Skeptics tend to focus on the negative aspects of things and claim that evil and suffering are ugly facts of life while believers try to see the bigger picture and find an explanation for the existence of such things. It is like someone who observes two people fighting and judges that both of them are in the wrong without thinking that one of them may be defending himself or standing up for justice. Evil is, to an extent, relative. A juicy hamburger may be a good thing for someone who’s hungry, but it’s definitely a bad thing for the cow that was slaughtered.

God said: “Fighting is ordained for you, though you dislike it. You may dislike something although it is good for you, or like something although it is bad for you: God knows and you do not.” (Qur’an, 2:216)

Being able to see the big picture often affects how we perceive what is good and bad. Someone with little foresight may claim that the injection of a vaccine into a patient, which contains traces of disease, is a bad thing while the injection of heroin, which leads to euphoria, is a good thing. Not being able to understand that the vaccine will help develop immunity to that disease or that taking heroin will develop into a drug addiction is due to a lack of medical knowledge and experience. The following principle is demonstrated in the Qur’an with the meeting between Moses and a man who was given direct knowledge from God about the unseen. Moses wanted to follow him and learn from him, but the man warned him, “You will not be able to bear with me patiently. How could you be patient in matters beyond your knowledge?” But Moses convinced him to let him tag along. Here’s the rest of the story from the Qur’an.

“They traveled on. Later, when they got into a boat, and the man made a hole in it, Moses said, ‘How could you make a hole in it? Do you want to drown its passengers? What a strange thing to do!’…Then, when they met a young boy and the man killed him, Moses said, ‘How could you kill an innocent person? He has not killed anyone! What a terrible thing to do!’…Then, when they came to a town and asked the inhabitants for food but were refused hospitality, they saw a wall there that was on the point of falling down and the man repaired it. Moses said, ‘But if you wished you could have taken payment for doing that.’ He said, ‘This is where you and I part company. I will tell you the meaning of the things you could not bear with patiently: the boat belonged to some needy people who made their living from the sea and I damaged it because I knew that coming after them was a king who was seizing every [serviceable] boat by force. The young boy had parents who were people of faith, and so, fearing he would trouble them through wickedness and disbelief, we wished that their Lord should give them another child-purer and more compassionate-in his place. The wall belonged to two young orphans in the town and there was buried treasure beneath it belonging to them. Their father had been a righteous man, so your Lord intended them to reach maturity and then dig up their treasure as a mercy from your Lord. I did not do [these things] of my own accord: these are the explanations for those things you could not bear with patience.’” (Qur’an, 18:71-82). It was the lack of knowledge and foresight that led Moses to object to what the man did. Likewise, we find ourselves, as limited humans, in similar situations. However, we do have enough insight to see some of the wisdoms behind the general occurrences of bad things.

What good reasons could there be for evil?

1. Suffering and affliction often help return us to the obedience of God.

God said: “We sent messengers before you [Prophet] to many communities and afflicted their people with suffering and hardships, so that they might learn humility. If only they had learned humility when suffering came from Us! But no, their hearts became hard…” (Qur’an, 6:42-43).

There is a lesson in the conversion of the famous rock star, Cat Stevens, now known as Yusuf Islam. He related the story himself: “After a year of financial success and high living, I became very ill. I contracted T.B. (tuberculosis) and had to be hospitalized. It was then that I started to think; what is going to happen to me? Am I just a body? Is my goal in life merely to satisfy this body? I realized this calamity was a blessing given to me by God and a chance to open my eyes, to learn ‘Why I am here, why I am in bed.’ I started looking for some of the answers.”

2. It differentiates between the good and bad people.

God said: “Do people think they will be left alone after saying, ‘We believe’ without being put to the test? We tested those who went before them: God will certainly mark out which ones are truthful and which are lying” (Qur’an, 29:2-3).

Upon analysis, we realize that the Prophets, who are the highest in rank in the sight of God, faced the most difficult tests of all people. Clearly, merit must be earned.

3. Affliction is necessary to experience its opposite feelings of joy and achievement.

God said: “With hardship comes ease. Indeed, with hardship comes ease.” (Qur’an, 94:5-6)

The appreciation of ease and comfort could only exist and be appreciated if the feelings of hardship also existed and were known or experienced. In Chinese Philosophy, the concept of yin and yang is employed to explain this phenomenon. Each part is necessary to understand the unity of the whole. They are in equilibrium: if one disappears, the other must disappear as well, leaving emptiness.

Conclusion

It should be patently clear that the inability to see the wisdom behind something should not be a cause of criticizing that thing. Of course, the final word on all of this is that God knows best.